[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [開元釋教錄](https://indike.org/pramana/in.bauddha.taisho.2154) › 8.6.12 # 開元釋教錄 8.6.12 開元釋教錄 8.6.12 - **Language:** Classical Chinese ### [8.6.12](https://indike.org/pramana/in.bauddha.taisho.2154.8.6.12) 貞觀之末勅召參傳綜經正緯咨為實錄。因 譯尋閱捃拾藏經為之音義。注釋訓解援引 群籍。證據卓明煥然可領。昔高齊沙門釋道 慧為一切經音。依字直反曾無追顧。致失教 義寔迷匡俗。應所作者全異恒倫。徵覈本據 務存實錄。即萬代之師宗。亦當朝之難偶也。 恨敘綴纔了未及覆疎。遂從物故。惜哉。 古今譯經圖紀四卷 右一部四卷其本見在。 沙門釋靖邁。簡州人也。以博學馳譽。大唐三 藏翻譯眾經。召充綴文大德。後大慈恩寺翻 經堂中。壁畫古來傳譯緇素。靖邁於是緝維 其事。撰成圖紀題之于壁。但略費長房錄續 逮皇朝。直述譯經餘無所紀。 千眼千臂觀世音菩薩陀羅尼神呪經二卷 （或一卷貞觀中在內譯初出與唐流志千眼千手身經同本沙門波崙製序） 千囀陀羅尼觀世音菩薩呪經一卷（或無經字永徽四年於總 持寺譯） 觀自在菩薩隨心呪經一卷（亦云多唎心經永徽四年於總持寺譯） 清淨觀世音普賢陀羅尼經一卷（永徽四年於總持寺譯見 大周錄） 右四部五卷其本並在。 沙門釋智通。律行清苦兼明經論。於總持門 特所留意。通以隋大業年中出家。住京大總 持寺。有遊方之志。遂於洛京翻經館。學梵書 語早通精奧。唐貞觀中有北天竺僧。齎千臂 千眼經梵本奉進。文帝勅通共梵僧相對譯 出。勒成二卷。後於天皇永徽四年癸丑於總 持寺又出千囀等經三部。 千手千眼觀世音菩薩廣大圓滿無礙大悲心 陀羅尼經一卷 右一部一卷其本見在。 沙門伽梵達摩。唐云尊法。西印度人也。譯 千手千眼大悲心經一卷。然經題云西天竺 伽梵達摩譯不標年代。推其本末似是皇朝 新譯。但以傳法之士隨緣利見。出經流布更 適餘方。既不記年號故莫知近遠。昇親問梵 僧云有梵本。既非謬妄故載斯錄。准千臂經 序亦云智通共出。 陀羅尼集經十二卷（見大周錄永徽四年三月十四日於慧日寺譯至五年四月十五日 畢沙門玄揩筆受） 右一部一十二卷其本見在。 沙門阿地瞿多。唐言無極高。中印度人。學窮 滿字行潔圓珠。精練五明妙通三藏。加以大 士利生無悋鄉國。志弘像教罔懼艱險。遂西 踰雪嶺東越沙河。載歷艱難來儀帝闕。以天 皇永徽三年壬子正月。廣將梵本來屆長安。 勅令慈恩寺安置。沙門大乘琮等一十六人。 英公鄂公等一十二人。請高於慧日寺浮圖 院。建陀羅尼普集會壇。緣壇所須並皆供辦。 法成之日屢降靈異。京中道俗咸歎希逢。沙 門玄揩等遂固請翻其法本。後以四年癸丑 至五年甲寅於慧日寺。從金剛大道場經中 撮要鈔譯。集成一十二卷。沙門玄揩等筆 受。于時有中印度大菩提寺僧阿難律木叉 師迦葉師等。於經行寺譯功德天法。編在集 經第十卷內故不別存也。 諸經要集二十卷（顯慶年西明寺撰） 右一部二十卷其本見在。 沙門釋玄惲。本名世道。律學高譽慕重前 良。綴緝為務兼有鈔疏注解眾經。西明創居 召為大德。顯慶年中讀一切經。鈔諸要事撰 成一部。名諸經要集。餘如內典錄載。 集沙門不拜俗議六卷（見內典錄） 右一部六卷其本見在。 沙門釋彥悰。識量聰敏博曉群經。善屬文華 尤工著述。天皇龍朔二年壬戌有詔令拜君 親。恐傷國化令百司遍議。于時沙門道宣等 共上書啟聞于朝廷。眾議異端所司進入。聖 躬親覽下勅罷之。悰恐後代無聞故。纂斯事 并前代故事及先賢答對。名為集沙門不拜 俗議。傳之後代永作楷模。牆壍法城玄風不 墜也。兼撰大唐京師寺錄。行於代。 > At the end of the Zhenguan era, an imperial decree summoned \[Xuanying\] to participate in the transmission, weaving together the sūtras and correcting the warp, in order to make a veracious record. In connection with translating, he perused and gathered from the canonical scriptures to produce their sounds and meanings (Yinyi). In commenting, glossing, and explaining, he cited extensively from various books. His evidence was eminently clear, luminous, and comprehensible. Formerly, the śramaṇa Shi Daohui of the Northern Qi had compiled sounds for all the scriptures, but directly provided phonetic spellings according to the characters without ever looking back \[to verify them\], thereby losing the doctrinal meaning and genuinely confusing common custom. What \[Xuan\]ying produced was entirely different from the ordinary run: he examined and verified the original authorities, striving to preserve a veracious record. He was indeed a model teacher for ten thousand generations, and a figure difficult to match in the current dynasty. Regrettably, just after he finished composing and arranging it, before he had time to review and edit it, he passed away. How lamentable! > > Gujin Yijing Tuji (Pictorial Records of the Translation of Scriptures Past and Present), in four fascicles. > The above one work in four fascicles is extant. > The śramaṇa Shi Jingmai was a native of Jianzhou. He was famed far and wide for his extensive learning. When the Tripiṭaka Master of the Great Tang translated the scriptures, \[Jingmai\] was summoned to serve as an editor of the text (dazhuanwen). Later, in the translation hall of the Great Cien Temple, portraits of the clergy and laity who had transmitted and translated \[texts\] since ancient times were painted on the walls. Thereupon Jingmai gathered and organized these matters, compiled them into a pictorial record, and inscribed it upon the walls. He simply abridged Fei Changfang’s catalogue and continued it down to the present dynasty, directly narrating the translation of scriptures without recording other matters. > > Qianyan Qianbi Guanshiyin Pusa Tuoluoni Shenzhou Jing (Sūtra of the Dhāraṇī-Spells of the Bodhisattva Guanshiyin with a Thousand Eyes and a Thousand Arms), in two fascicles (also in one fascicle; translated in the imperial palace during the Zhenguan era; first translation; same text as Tang Liuzhi's Qianyan Qianshou Shen Jing; preface composed by the śramaṇa Bolun). > Qianzhuan Tuoluoni Guanshiyin Pusa Zhou Jing (Sūtra of the Thousand-Turn Dhāraṇī-Spell of the Bodhisattva Guanshiyin), in one fascicle (some lack the character 'Jing'; translated at Zongchi Temple in the fourth year of Yonghui). > Guanzizai Pusa Suixin Zhou Jing (Sūtra of the Incantation of the Wish-Fulfilling Mind of the Bodhisattva Avalokiteśvara), in one fascicle (also called Duoli Xin Jing; translated at Zongchi Temple in the fourth year of Yonghui). > Qingjing Guanshiyin Puxian Tuoluoni Jing (Dhāraṇī-Sūtra of the Pure Guanshiyin and Samantabhadra), in one fascicle (translated at Zongchi Temple in the fourth year of Yonghui; see the Great Zhou Catalogue). > The above four works in five fascicles are all extant. > The śramaṇa Shi Zhitong was pure and ascetic in his vinaya conduct and also understood the sūtras and śāstras. He paid particular attention to the gate of dhāraṇī. Zhitong was ordained during the Daye era of the Sui, and resided at the Great Zongchi Temple in the capital. Having the aspiration to travel abroad, he subsequently studied the Sanskrit script and language at the translation hall in the western capital of Luoyang, soon mastering their subtle profundities. During the Zhenguan era of the Tang, there was a monk from Northern India who brought the Sanskrit text of the Qianbi Qianyan Jing and offered it to the court. Emperor Taizong decreed that Zhitong and the Indian monk translate it face-to-face, organizing it into two fascicles. Later, in the fourth year of Yonghui of Emperor Gaozong (the guichou year), he again produced three works, including the Qianzhuan Jing, at Zongchi Temple. > > Qianshou Qianyan Guanshiyin Pusa Guangda Yuanman Wu'ai Dabeixin Tuoluoni Jing (Dhāraṇī-Sūtra of the Vast, Perfect, and Unhindered Great Compassionate Mind of the Bodhisattva Guanshiyin with a Thousand Hands and a Thousand Eyes), in one fascicle. > The above one work in one fascicle is extant. > The śramaṇa Bhagavaddharma (rendered as Zunfa in Tang), a native of Western India, translated the Qianshou Qianyan Dabeixin Jing in one fascicle. However, the title of the scripture states that it was translated by Bhagavaddharma of Western India, without marking the era. Tracing its origins and developments, it seems to be a recent translation of the present dynasty. But since masters who transmit the Dharma adapt to circumstances to benefit others, and having produced and distributed a scripture, they depart for other regions, without recording the reign title, it is impossible to know how recent or distant it was. I, Zhisheng, personally asked Indian monks, who said there was a Sanskrit text. Since it is not a mistaken falsehood, it is therefore recorded in this catalogue. According to the preface of the Qianbi Jing, it also says that it was produced jointly by Zhitong. > > Tuoluoni Ji Jing (Dhāraṇī-Saṃgraha-Sūtra), in twelve fascicles (see the Great Zhou Catalogue; translated at Huiri Temple from the fourteenth day of the third month of the fourth year of Yonghui to the fifteenth day of the fourth month of the fifth year; recorded by the śramaṇa Xuankai). > The above one work in twelve fascicles is extant. > The śramaṇa Ādigupta (rendered as Wujigao in the Tang language) was a native of Central India. In his learning he mastered the complete words (nītārtha), and in his conduct he was as pure as a perfect pearl. He was well-versed in the five sciences (pañcavidyā) and marvelously understood the Tripiṭaka. Moreover, as a great being who benefited sentient beings, he begrudged neither his native land nor his country; with the aspiration to propagate the Semblance Teaching, he feared no hardships. He thus crossed the Snow Mountains to the west and traversed the Sand River to the east, enduring repeated difficulties to come and present himself at the imperial court. In the first month of the third year of Yonghui of Emperor Gaozong (the renzi year), he arrived in Chang'an bringing a wide variety of Sanskrit texts. An imperial decree ordered him to be accommodated at Cien Temple. Sixteen people, including the śramaṇa Dacheng Cong, and twelve people, including the Duke of Ying and the Duke of E, requested Ādigupta to establish an altar for the universal assembly of dhāraṇī in the stupa courtyard of Huiri Temple. All requisites for the altar were completely provided. On the day the rite was accomplished, wondrous and numinous signs repeatedly descended, and both clergy and laity in the capital marveled at its rarity. The śramaṇa Xuankai and others then firmly requested the translation of its liturgical texts. Later, from the fourth year (guichou) to the fifth year (jiayin) at Huiri Temple, he extracted the essentials and translated them from the Vajramahāmaṇḍala-sūtra, assembling them into twelve fascicles. The śramaṇa Xuankai and others recorded the text. At that time, there were monks of the Mahābodhi Temple in Central India, such as Master Ānandalo-mokṣa and Master Kāśyapa, who translated the Rite of Śrīmahādevī at Jingxing Temple; as this is incorporated within the tenth fascicle of the Ji Jing, it is not preserved separately. > > Zhu Jing Yao Ji (Collection of Essentials from the Various Scriptures), in twenty fascicles (compiled at Ximing Temple during the Xianqing era). > The above one work in twenty fascicles is extant. > The śramaṇa Shi Xuanyun, originally named Shidao, had high renown in vinaya studies and deeply admired the worthy ancients. Making compiling and assembling his primary task, he also wrote commentaries, subcommentaries, and glosses to explain various sūtras. When Ximing Temple was first founded, he was summoned to be a great virtue. During the Xianqing era, he read through all the scriptures, extracted various essential matters, and compiled them into one work, named Zhu Jing Yao Ji. The rest is as recorded in the Neidian Lu. > > Ji Shamen Bu Bai Su Yi (Anthology of the Deliberations on Śramaṇas Not Bowing to the Laity), in six fascicles (see the Neidian Lu). > The above one work in six fascicles is extant. > The śramaṇa Shi Yancong was intelligent and keen in discernment, extensively knowledgeable in various sūtras, good at literary composition, and particularly skilled at writing. In the second year of Longshuo of Emperor Gaozong (the renxu year), an imperial decree ordered monks to bow before the ruler and parents. Fearing this would harm state cultivation, the emperor ordered all bureaus to deliberate universally. At that time, the śramaṇa Daoxuan and others jointly submitted a memorial to present their view to the imperial court. When the conflicting views from the various deliberations were presented by the relevant officials, His Majesty reviewed them personally and issued a decree revoking \[the order\]. Fearing that future generations would hear nothing of it, Yancong compiled this affair, along with precedents from previous eras and the responses of former sages, naming it Ji Shamen Bu Bai Su Yi. Transmitted to future generations, it serves forever as a model, walling and moating the Dharma citadel so that the profound tradition does not fall. He also compiled the Da Tang Jingshi Si Lu (Record of the Monasteries in the Capital of the Great Tang), which is circulated in the world. > — English (machine translation) (machine translation) - [Previous: 8.6.11](https://indike.org/pramana/in.bauddha.taisho.2154.8.6.11) - [Next: 8.7](https://indike.org/pramana/in.bauddha.taisho.2154.8.7) - [Up: 8.6](https://indike.org/pramana/in.bauddha.taisho.2154.8.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2154~en-mt.8.6.12) — English, machine translation ## Linked texts (4) - [宋高僧傳](https://indike.org/pramana/in.bauddha.taisho.2061.2.47) — 贊寧, Classical Chinese - [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131.1.235) — 法雲, Classical Chinese - [貞元新定釋教目錄](https://indike.org/pramana/in.bauddha.taisho.2157.12.20.1) — 圓照, Classical Chinese - [續古今譯經圖紀](https://indike.org/pramana/in.bauddha.taisho.2152.1.6) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2154.8.6.12](https://indike.org/pramana/in.bauddha.taisho.2154.8.6.12) · Pramāṇa